Augustine's Hermeneutics and Homiletics ln

De doctrina christiana

- Humiliation, Love, Sign, and Discipline-

B.- Hoon Woo

• Abstract --------------------

This essay attempts to analyze Augustine's hermeneutics and homiletics in his

De doctrina christiana. I will offer a succinct synopsis of the work and highlight

various points showing Augustine's hermeneutical and homiletical characteristics.

Augustine stresses the importance of humiliation in the study of Scripture. He also

regards the duplex commandment of love in Matthew 22 as the heart of Christian

faith. In Augustine's hermeneutics, sign has an important role. God can

communicate with the believer through the signs of the Scriptures. Thus,

humiliation, love, and the knowledge of signs are an essential hermeneutical

presupposition for a sound interpretation of the Scriptures. Although Augustine

endorses some teaching of the Platonism of his time, he corrects and recasts it

according to a theocentric doctrine of the Bible. Similarly, in a practical discipline,

he modifies the classical theory of oratory in a Christian way. He underscores the

meaning of diligent study of the Bible and prayer as more than mere human

knowledge and oratory skills. As a concluding remark, Augustine encourages the

interpreter and preacher of the Bible to seek a good manner of life and, most of

all, to love God and neighbor.

Augustine's Hermeneutics and Homiletics in De doctdna christiana: / B.- Hoon Woo 97

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“Take, Read!” With these two words begins the climactic turnover

of Augustine’s impressive story of conversion. Obeying that voice,

he picked up the Word of God, read it, and his new life started

(Confessiones 8.12). There was nothing to him more precious than

Scripture, because he was regenerated, taught, and empowered by it.

Scripture was the origin of all knowledge and wisdom for Augustine.

As soon as he became an ordained priest in 391, he asked for time

off to dedicate himself to an intensive study of the Bible (Epistula

21).1) Thus, it is no wonder that he wrote the book, De doctrina

christiana (henceforth DDC), to teach Christians how to read and

preach the Bible.

The date when Augustine began writing this book is presumed

somewhere between 395 and 396.2) By that time, he had already

been writing commentaries on Genesis, Psalms, and Paul’s letters to

the Romans and Galatians.3) He seems to have wanted to give to

other Christians some important observations and principles from his

own study of the Bible. Henri-Irénée Marrou insisted that Augustine

had written this book to establish a Christian culture which could

rank with the classical culture.4) However, it is better to consider, as

1) Edmund Hill, O.P. trans. and notes, Teaching Christianity (Hyde Park, NY: New City Press, 1995), 96; P. H. Green trans. and note, On Christian

Teaching (Oxford: Oxford University Press, 1997), Introduction, vi.2) R. P. H. Green ed., Augustine: De Doctrina Christiana, Oxford Early

Christian Texts (Oxford: Oxford University Press, 1995), Introduction, xi-xii; James O’Donnell, “Doctrina Christiana, De,” in Fitzgerald ed., Augustine

through the Ages, 278.3) Green, On Christian Teaching, Introduction, vi.4) H.-I. Marrou, Saint Augustin et la fin de la culture antique (Paris: E. de

Boccard, 19584), Part III, Chap. 1.

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Augustine himself said in Prooemium 1 and 1.1.1, the purpose of

DDC was to provide basic instruction so that a Christian can

understand the Bible (inveniendi ratio) and teach it to others

(proferandi ratio).5) Augustine embarked on writing this book around

395/6 but Retractationes 2.4 says that he left it unfinished and

completed it around the time he wrote the Retractationes.6) One can

call the first part of DDC (Books I-III) Augustine’s hermeneutics,

and the second part of it (Book IV) his homiletics.7)

４＆ Ｎ｛ｓｏｒｏｇｚｏｕｔ＆ ｇｔｊ＆ Ｒｕ｜ｋ

After explaining the purpose of DDC in Prooemium 1, Augustine

expects three responses from this book (DDC prooem. 2): first,

those who cannot understand its instruction; second, those who

understand but fail to apply it; third, those who think it unnecessary.

5) Hill, Teaching Christianity, 95-7; Green, On Christian Teaching, Introduction, vii-viii; O’Donnell, “Doctrina Christiana, De,” in Fitzgerald ed., Augustine

through the Ages, 278.6) Hill, Teaching Christianity, 96-7; Green, On Christian Teaching, Introduction,

x; O’Donnell, “Doctrina Christiana, De,” in Fitzgerald ed., Augustine through

the Ages, 278.7) In this essay, hermeneutics means “the classical discipline concerned with the

art of understanding texts” as Karla Pollmann says in her article, “Augustine’s Hermeneutics as a Universal Discipline!?,” in Karla Pollmann and Mark Vessey eds., Augustine and the Disciplines: From Cassiciacum to Confessions

(Oxford and New York: Oxford University Press, 2005), 206; Homiletics is the science that studies the composition and delivery of a sermon as usually defined. But the delivery was more stressed in Augustine’s time, because most of sermons were delivered “extemporaneously” and were recorded, if possible and permissible, by the notarii, who took notes hearing the sermon and later transcribed it. See Éric Rebillard, “Sermones,” in Fitzgerald ed., Augustine through the Ages, 790.

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Augustine replies mainly to the last response. He stresses the

importance of humiliation in the study of the Bible, with the

exemplars of a barbarian Christian slave, the apostle Paul, and the

Ethiopian eunuch in Acts 8 (DDC prooem. 4-7).8) Both learner and

teacher need to be humble, because they learn and teach what

ultimately belongs to God (DDC prooem. 7-8; 1 Cor. 4:7).

The content of Book I is a summary of Christian doctrine, which

applies more to the meaning of doctrina. Although DDC mainly

deals with the subject of hermeneutics and homiletics, the content of

1.5.5-1.22.20 can be called a compendium of Christian doctrine,

which follows the model of a baptismal creed.9) Because the aim of

his book is to understand the teaching of the Bible, Augustine

divided knowledge into two (DDC 1.2.2): that of things (res) and

that of signs (signa). Things which are not employed to signify

something are learned through signs, which are employed to signify

something. Book I deals with “things qua things.” To things, God,

human beings, and the others belong. Human, as a kind of thing,

should enjoy (frui) some things and use (uti) others (DDC 1.3.3).

Because they are created by and for God, the ultimate object of

their enjoyment (fruitio) should be God alone (DDC 1.5.5). From

here on, Augustine surveys the “Christian doctrine”-the Trinity (DDC

1.5.5), the divine attributes (DDC 1.6.6-1.8.8), God as Wisdom

(DDC 1.9.9), God as Truth (DDC 1.10.10), the Incarnation of

Wisdom (DDC 1.11.11-1.13.12), the salvation of the sinners (DDC

1.14.13), the resurrection and ascension of Wisdom (DDC 1.15.14),

8) Edmond Hill’s translation of the first sentence of prooem. 7 is wrong, in which the subject should be the angel not the apostle Philip, as the Latin says, “ad apostolum angelus misit.”

9) O’Donnell, “Doctrina Christiana, De,” in Fitzgerald ed., Augustine through

the Ages, 279.

the church as the body and bride of Christ (DDC 1.16.15-1.18.17),

and the last resurrection and judgment (DDC 1.19.18-1.22.20),10)

After the review of Christian doctrine, Augustine treats the

problem of love in tenns of use and enjoyment until the end of

Book I (DDC 1.22.21-1.40.44). Many questions about love of neighbors,

self-love, love of God, using or enjoying human beings, and God's

using of us, are dealt with. The duplex commandment of love in

Matthew 22 is the fulfillment and end of the law and thus the core

of Christian faith and Scripture (DDC 1.26.27; 1.35.39).11) Therefore,

10) Peter Lombard wrote his Sententiae along the lines of this thought. Sententiae quoted DDC 63 times and Book I of it begins with a quotation from DDC 1.2.2 with some changes as follows. "Veteris ac novae Legis continentiam diligenti indagine etiam atque etiam considerantibus nobis praevia Dei gratia innotuit, sacrae paginae tractatum circa res vel signa praecipue versari. Ut enim egregius doctor Augustinus ait in libro de Doctrina christiana: « Omnis

doctrina vel rerum est, vel signorum Sed res etiam per signa discuntur. Proprie autem hic res appellantur, quae non ad significandum aliquid adhibentur, signa vern, quorum usus est in significando ». (While considering the contents of the Old and New Law again and again by diligent chase, the prevenient grace of God made it lmown to us that a treatise of the Sacred Page (=the text of Scripture or the study of Scripture) is chiefly about things or signs. For as Augustine, the excellent Doctor, says in the book on Christian Doctrine: « Every doctrine is of things, or signs. But even things are learned through signs. But those are properly named things, which are not employed to signify anything; but signs, those whose use is in signifying ».)"

Bolds mine. The original text and translation are obtained from Alexis Bugnolo with minor modification of the English translation. The CD-Rom of the work is available on http://www.franciscan-archive.org/lombarduslI-Sent.html; Internet; accessed 25 September 2013. On the influence of DDC in Peter Lombard's Sententiae and the Middle Ages, see Jacques-Guy Bougerol, "The Church Fathers and the Sentences of Peter Lombard," in Irena Backus ed., The Reception of the Church Fathers in the West (Boston and Leiden: Brill, 2001), 116-7; Edward D. English, Reading and Wisdom: the De Doctrina

Christiana of Augustine in the Middle Ages (Notre Dame and London: University of Notre Dame Press, 1995).

11) For the importance of the duplex commandment of love in the history of the

Augustine's Hermeneutics and Homiletics in De doctrina christiana: / B.- Hoon WOO II 101

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although we may be misled in the interpretation of the Bible, we

should not miss the target of building up this love. O’Donovan said

that the idiosyncratic scrutiny of love with the relation to enjoyment

and use was never repeated by Augustine so that the argument in

this book must be regarded as “experimental” and “inconclusive.”12)

Augustine’s description on this theme, however, gives many insightful

points of Christian life.

It should be noted that Augustine suggests “hermeneutical

presuppositions” at this point. One needs humiliation (DDC prooem.

4-8), love (DDC 1.22.21-1.40.44), and knowledge about signs (DDC

1.2.2 and Book II) in order to interpret the Bible fittingly. Humiliation

is a basic disposition of the interpreter of the Bible. The confidence

of the exegete and preacher arises from the conviction that his or

her mind depends on God absolutely (DDC 1.1.1).

Every text of Scripture should be interpreted along with the norm

of love (DDC 1.36.40; 3.10.15), the rule of faith (regula fidei, DDC

2.9.14; De Genesi adversus Manicheos 1.21.41), and the triad,

hope-faith-love (DDC 1.39.43). Karla Pollmann calls this the

“normative horizon of hermeneutics of Augustine.”13) Augustine did

not interpret the Bible without any presupposition. Love, the criteria

in the interpretation of Scripture, should act through and through,

natural law tradition, see B. Hoon Woo, “Pannenberg’s Understanding of the Natural Law,” Studies in Christian Ethics 25, no. 3 (2012): 361, 363.

12) O. O’Donovan, The Problem of Self-Love in St. Augustine (New Haven: Yale University Press, 1980), 26; Green, On Christian Teaching, Introduction, xii. The love to creatures in God can be compared with the love of benevolence and the love of complacence of Jonathan Edwards. See Paul Ramsey ed., The

Works of Jonathan Edwards, vol. 8, Ethical Writings (New Haven: Yale University Press, 1989), 559n.1.

13) Pollmann, “Hermeneutical Presuppositions,” in Fitzgerald ed., Augustine

through the Ages, 426-9; Karla Pollmann, Doctrina Christiana (Fribourg, 1996); A. C. Thiselton, Two Horizons (Grand Rapids: Eerdmans, 1980), 149-54.

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because it is the chief purpose of Scripture (DDC 1.35.39). In the

last days, every Christian will reach eternity and Scripture will

perish, including all scientific hermeneutics (DDC 1.39.43). But

“there remain faith, hope, and love, these three; the greatest of these

is love” (1 Cor. 13:13).14)

The interpreters of Scripture need to know about the concept of

signs. They can distinguish various signs and employ suitable

hermeneutical principles according to the context of the Bible. Most

of all, they should realize that they can know the God (res) of the

word from the word (signa) of God (DDC 1.6.6). Toward a correct

interpretation of the Bible, humiliation functions as a presupposition

of attitude, love acts as the first principle of the entire scheme, and

knowledge about signs provides a practical exegetical tool.

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A sign is a thing which is used to signify other things and to

make them come to mind (DDC 1.2.2; 2.1.1). The most common

signs are spoken and written words (DDC 1.2.2; 2.3.4-2.4.5).

Although God cannot be fully expressible, Augustine gave emphasis

to the possibility of God’s communication with humans by signs in

Scripture (DDC 1.6.6).15) Augustine was the first man who synthesized

14) Augustine defines love as the impulse of one’s mind to enjoy God on his own account and to enjoy oneself and one’s neighbor on account of God (1.33.37; 3.10.16).

15) Michael Cameron, “Sign,” in Fitzgerald ed., Augustine through the Ages, 794; Augustine developed the hermeneutics of res and signa with the allegorical exegesis to defend the Old Testament against Manichees. See Ekkehard Mühlenberg, “Augustin,” in Hans D. Betz, Don S. Browning, Bernd Janowski, and Eberhard Jüngel eds., Religion in Geschichte und Gegenwart, vol. 1

the classical and Hellenistic theories of signs.16) Among the mam

stream in the theories of signs, i.e., that of Aristotle and that of

Stoics, the former theory filtered into the works of Cicero (106-43

BC, De inventione rhetorica 1.30.47-48) and Quintilian (circa 35-100,

Institutio Oratoria 5.9.9-10), which regarded the sign as an instrument

of inference)7) In his commentary on Aristotle's De Interpretatione,

Ammonius said, "according to the division of the philosopher

Theophrastus, the relation of speech is twofold, first in regard to the

audience, to which speech signifies something, and secondly in

regard to the things about which the speaker intends to persuade the

audience."18) If we match DDC with this division, the first part

belongs to DDC Book IV and the second part to DDC Books I-III.

Augustine, although influenced. by these theories, advanced his own

theological theory of signs, with whose help one can infer the mind

of God from the events and words of Scripture.19)

Books II and III of DDC enumerate all kinds of sIgns and

explain how to interpret them. Signs are divided into natural (naturalia)

and conventional (data); the latter is divided into animal (bestiae)

and human (hominess); the latter is divided into non-words (cetera)

and words (verba); the latter is divided into spoken words (voces)

and written words (/itterae); the latter is divided into unknown signs

(signa ignota) and ambiguous SIgns (signa ambigua); both the

(Tiibingen: Mohr Siebeck, 19984), 964.

16) See R. A. Markus, "St. Augustine on Signs," in R. A. Markus ed., Augustine:

A Collection of Critical Essays (Garden City, N.Y.: Anchor Books, 1972), 61-91. 17) Michael Cameron, "Sign," 793.

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Cited from Karla Pollmann, "Augustine's Hermeneutics as a Universal Discipline!?," 216-7 with minor changes in translation.

19) Michael Cameron, "Sign," in Fitzgerald ed., Augustine through the Ages, 794.

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former and the latter are divided respectively into particular signs

(signa propria) and figurative signs (signa translata), among which

the unknown figurative signs belong to the pagans.20)

In addition to exegetical knowledge (Quintilian, Institutio Oratoria

1.4.1-3 and 1.8.1-21) which follows the order of reading (lectio),

textual criticism (emendatio), explanation (enarratio), and judgment

(iudicium),21) one needs to know the original language (Hebrew and

Greek) and broad background information on Scripture (DDC

2.9.14-2.40.60).

Augustine’s understanding of signs includes several hermeneutical

presuppositions as important factors. First, the interpreter should

proceed with humility, because only a humble person can grasp the

truth of Scripture (DDC 2.41.62). Second, the interpreter must have

a spirit of active inquiry and should not hesitate to learn and use

pagan education for the purpose of leading to Christian learning,22)

because all truth is God’s truth (DDC 2.40.60-2.42.63). Third, the

heart of interpreter should be founded, rooted, and built up in love

which is the final goal of the entire Scriptures (DDC 2.42.63).

The sign does not function as its own goal, but its purpose lies

20) See figure 9.1 which shows the contents of DDC in Karla Pollmann, “Augustine’s Hermeneutics as a Universal Discipline!?,” 215.

21) Karla Pollmann, “Augustine’s Hermeneutics as a Universal Discipline!?,” 207.22) On this point, see Augustine’s Confessiones 8.9. This opinion which regards

the pagan wisdom as a preparation of the gospel (praeparatio evalgelii) was succeeded from Origen (Epistulae ad Gregorium Thaumaturgum, see J. P. Migne ed., Patrologia Graeca, 11.88-89), Gregory of Nazianzen (Philocalia,cap. 13), and Gregory of Nyssa (Vita Mosis, see J. P. Migne ed., Patrologia

Graeca, 44.360). The axiom ‘philosophia est ancilla theologiae’ (philosophy is the handmaid of theology) was resulted from this thought. See, for example, comments on Ex. 3:22, 11:2, 12:36 in Joseph T. Lienhard, Ancient

Christian Commentary on Scripture: Exodus, Leviticus, Numbers, Deuteronomy

(Downers Grove, Ill.: InterVarsity Press, 2001).

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in its role as a signification (res significans, DDC 3.9.13). God gave

signs as a means to reveal himself; Christians need to exercise

hermeneutical principles in order to understand that divine revelation.

Even if the Scriptural text is obscure, it has meaningful benefits.

For the obscure text prevents us from falling into pride, triggers our

intelligence (DDC 2.6.7), tempers our faith in the history of

revelation (DDC 3.8.12), and refines our mind to be suitable to the

holy mysteries (DDC 4.8.22). When interpreting signs, the literal

meaning should first be sought, and then the figurative meaning

(DDC 3.10.14-3.23.33). Augustine suggests the hermeneutical principle

that the obscure Scriptural verse is interpreted with the help of plain

and simple verses, which formed the doctrine of “scriptura scripturae

interpres” (Scripture is the Interpreter of Scripture) in the Reformation

Era. Moreover, he introduces the seven rules of Tyconius the Donatist

to interpret the obscure meaning of the Bible, which demonstrates

his understanding that all truth belongs to God (DDC

3.3.42-3.37.56). In order to apply Augustine’s hermeneutics of the

sign appropriately in modern times, every division of theology must

be involved and interdisciplinary approaches must be taken.

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Augustine put his hermeneutics on a solid foundation of a

normative presupposition (humiliation and love) and a peculiar theory

on signs. In addition, he had his own metaphysics, which was

working with these principles. It is well known that Augustine’s

metaphysics was influenced by the Platonism of his age, which he

seems to have learned from Hortensius (Confessiones 3.4) of Cicero

and some “books of the Platonists” (libri Platonici, Confessiones

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7.9.13).23) There are still heated discussions as to how much

Plotinus (204/5-270) and Porphyry (234?-301?) influenced Augustine.

It seems certain that he constructed his metaphysics with the help of

these two Platonists. Anne-Marie Bowery pointed out the concrete

topics that revealed Plotinian influences on Augustine: conception of

beauty, vision of God and belief in divine illumination, emphasis on

the soul, the insistence on the purification of the mind as a

requirement for understanding truth, the view of evil as privation,

conception of time and eternity, and desire of spiritual and intellectual

community.24) Bowery, however, indicated that there were prominent

differences.25) First, contrary to the Plotinian impersonal One

(Enneades 6.7.1), Augustine’s God was a personal God who was

revealed in Christ. Second, Augustine contended that the soul was

good at first, but fell into evil because of sin, while Plotinus

insisted that the soul was deteriorated because it fell into Matter

(Enneades 1.8.10; 1.8.15).26) Third, for Augustine, the soul was

23) Scott Macdonald, “The divine nature,” in Eleonore Stump ed., The Cambridge

Companion to Augustine (Cambridge, U.K. and New York: Cambridge University Press, 2001), 71; Frederick Van Fleteren, “Plato, Platonism,” Frederick Van Fleteren, “Porphyry,” and Anne-Marie Bowery, “Plotinus, The

Enneads” in Fitzgerald ed., Augustine through the Ages, 651-4, 661-3, 654-7 respectively.

24) Marie Bowery, “Plotinus, The Enneads,” in Fitzgerald ed., Augustine through

the Ages, 655-6.25) For a good discussion, see Yung Han Kim, “On the Spirituality of Saint

Augustine,” Journal of Christian Philosophy 11, no. 2 (2010): 1-54 (in Korean).

26) A succinct summary of Augustine’s theodicy can be found in B. Hoon Woo, “Is God the Author of Sin?-Jonathan Edwards’ Theodicy,” Puritan Reformed

Journal 6, no.1 (2014, forthcoming). In Book I and II of On the Free Choice

of the Will (De libero arbitrio voluntatis), Augustine argues that God is not the author of sin, but that sin results from the perverted free choice of humanity. For Augustine, free choice is an intermediate good (bonum

medium), superior to goods of the body but inferior to the highest goods.

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created by God; for Plotinus, the individual soul was part of the

universal soul (Enneades 3.5.3). The fourth and most important

difference between Augustine and Plotinus was the way of salvation.

For the former, humans can be saved by the grace of God and the

mediation of Christ (Confessiones 7.20-21; 26-27); for the latter,

humans can be saved by the rare and unusual encounter with the

One (Vita Plotini, 24).27) Although Augustine, in his early times,

was inspired by Platonic thought, they gradually drifted apart as his

biblical idea matured.

The main feature of his metaphysics in DDC is a ranking of

natures from the bottom to the top (DDC 1.23.22; 2.23.35). There

are various levels of hierarchy in the world. The lowest part of the

world (mundi pars infirma) surrendered to the apostate angels. In

contrast, God is the most genuine Being; He is Being itself, Truth

itself, and Good itself (Confessiones 7.9.13ff; De civitate Dei 12.2;

De libero arbitrio 2.14-15; DDC prooem. 7, 1.32.35).28) Augustine

contends that being (ens) can be exchangeable with goodness (bonum,

DDC 1.32.35).29) For him, evil is a privation of being, i.e., the

goodness (Confessiones 7.12.18; De civitate Dei 11.9). It is notable,

however, that Augustine changed this concept of ontological hierarchy

into the idea of the order of love (ordo amoris), so that biblical

teaching might temper this Neo-Platonic emanationism (DDC

1.27.28-1.28.29). One should love God the most, and should love

other things for God’s sake. Augustine’s metaphysics is theocentric

in that he arranged all things with the standard of loving God.

27) Marie Bowery, “Plotinus, The Enneads,” in Fitzgerald ed., Augustine through

the Ages, 656.28) Emilie Zum Brunn, St. Augustine: Being and Nothingness, trans. Ruth Namad

(New York: Paragon House, 1988), 13-14.29) Thomas Aquinas follows this thought in Summa Theologiae Ia.5.

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God has supremacy not only in the order of being and goodness,

but also in particular attributes. God is inexpressible, transcendent,

and unchangeable (DDC 1.6.6-1.8.8).30) God is Life itself and

Wisdom itself (DDC 1.8.8, 1.11.11).31) All truth belongs to God

(Confessiones 10.23.33; DDC prooem. 7; 2.18.28). The theocentric

character of Augustine’s metaphysics can be detected from these

absolute confessions on the divine attributes (Confessiones 1.4).

The theocentric metaphysics of Augustine is closely related to his

hermeneutics. When he suggested the hermeneutic principle of

figurative expressions, he insisted that evil works should not be

ascribed to God (DDC 3.11.17). In correcting mistranslations of

various Latin Bibles,32) one can apply this theocentric metaphysics

as the criterion of right correction. For example, a wrong translation

of 1 Corinthians 1:25 of the Latin Scripture should be amended

with this principle (DDC 2.13.20).

30) These terms which are used just to explain Augustine’s idea should not be interpreted in the context of Kant or Karl Barth. Augustine’s conceptions of these words, though having a metaphysical implication, are simple, biblical, and doxological.

31) Edmond Hill’s translation of the first sentence of 1.8.8 is obscure, which runs, “Now all who think about God think about him as something alive; so those alone can avoid absurdity in their reflections about God who give some thought to life as such ” Green rightly translates it as follows. “And since all who think of God think of something alive, the only thinkers whose conceptions of God are not absurd and unworthy can be those who think of life itself.”

32) Augustine never used a Bible which comprised all scriptural texts. He used a group of manuscripts of individual Scriptures. In his time, people contacted with Scripture usually through the ‘ear.’ There was not ‘a standard version,’ while there were a number of “Italian” translations, especially of the New Testament. Thus, the interpreter of the Bible needed to choose the best translation. See James O’Donnell, “Bible,” in Fitzgerald ed., Augustine

through the Ages, 99-103.

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Augustine explains his homiletics in Book IV of DDC. He

describes it practically in relation to the classical theory of oratory,

which has five parts: inventio (the choice of the subject and

decision of the order), dispositio (the structure of the oration),

elocutio (the arrangement of words and figure of speech), memoria

(learning by heart), and pronuntiatio (the delivery).33) He constructed

this theory in four parts: the basic principles of rhetoric (DDC

4.1.1-4.56.10), a study on the rhetoric of Scriptural texts (DDC

4.7.11-4.11.26), an analysis of styles (DDC 4.12.27-4.21.50), and

some peculiar rules of rhetoric for sermons (DDC 4.22.51-4.31.64).34)

The essential part of Book IV deals with three styles of sermons

(genera tenue / docere [to teach]; genera medium / delectare [to

amuse]; genera grande / flectere [to persuade]), which was influenced

by Cicero’s Orator 1.3.35) Augustine stresses the importance of

principle and discipline at the same time. Preachers need to practice

again and again (DDC 4.3.4) so that they can use these styles in

any situation of preaching (DDC 4.19.38). But they should pay

attention to the priority of order. Continuous and diligent study of

the Bible is more important than mere memorization, that is to say,

they should pursue wisdom more than knowledge (DDC 4.5.7).36)

33) Cicero’s De oratore and Orator are exemplar of this theory, which seems to exert an influence even in modern times. For example, see the order of D. M. Lloyd-Jones, Preaching and Preachers (Grand Rapids: Zondervan, 1972).

34) See the titles of Editio maurinorum (=Editio benedictina) of DDC, Book IV.35) Adolf Primmer, “The Function of the genera dicendi in De doctrina

christiana 4,” Duane W. H. Arnold and Pamela Bright eds., De Doctrina

Christiana: a Classic of Western Culture (Notre Dame: University of Notre Dame Press, 1995), 68-86.

36) Likewise, early modern Reformed theologian, Gisbertus Voetius (1589-1676),

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The best is the combination of wisdom and eloquence as seen in the

Pauline letters and prophetic writings (DDC 4.6.9-4.7.21). Yet, he

does not praise eloquence itself; rather he prefers a concrete

proclamation than a showing off of rhetorical technique (DDC

4.7.14-15).37) It is truth, not rhetoric, that preachers try to deliver

(DDC 4.28.61).38)

The most significant practice and discipline is prayer. Augustine

advises to be a prayer before being a preacher. Preachers should

pray before and after his sermon (DDC 3.37.56; 4.15.32; 4.17.34;

4.30.63). Augustine himself was a good model of this practice.

Before the preaching, he invited the congregation to pray (Epistula

29). After the sermon he also prayed (Sermones 153.1).39) For

Augustine’s homiletics, the time of prayer is the most precious tim

e,40) because that time is a time when all the audience meets God

emphasized the superiority of faith over reason. B. Hoon Woo, “The Understanding of Gisbertus Voetius and René Descartes on the Relationship of Faith and Reason, and Theology and Philosophy,” Westminster Theological

Journal 75, no. 1 (2013): 49-51. Descartes desperately defended the autonomy of human reason and its proper use. In his philosophical enterprise, faith seemed to hinder the autonomy and the use of reason. Voetius, however, argued that human reason was surrounded by error and sin, so that perfect knowledge was impossible for humans. He maintained that human beings would be able to learn the truth from divine revelation, which was the only principle in the pursuit of truth.

37) Augustine himself had taught the rhetoric from the age of 18 (372) to the time of his conversion (386). Peter Brown, Augustine of Hippo: A Biography

(Berkeley: University of California Press, 2000), Chap. I.38) For a similar view, see Jeffrey A D. Weima, “What Does Aristotle Have to

Do with Paul: An Evaluation of Rhetorical Criticism,” Calvin Theological

Journal 32, no. 2 (1997): 458-68.39) Éric Rebillard, “Sermones,” in Fitzgerald ed., Augustine through the Ages,

773.40) Refer to Robert Leuenberger, Zeit in der Zeit: Über das Gebet (Zürich: Theologischer

Verlag, 1988).

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the Truth, and through that time they can understand the truth of

God more fully. Prayer is a major means of grace in knowing God.41)

Augustine says that love is the most important discipline in

Christian life in his sermon, De disciplina christiana.42) If one adds

another to Christian discipline besides love, prayer will come first.

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The preacher should be a good example of all sermons. The

manner of life can be an eloquent sermon (copia dicendi, forma

vivendi; DDC 4.29.61). In most of the cases, it seems to be true

that the sermon of a preacher cannot be better than his or her life,

but vice versa seems also to be true: the sermon cannot be worse

than the preacher’s life. The more a preacher endeavors after

humiliation, discipline, and love, the better his or her sermon

becomes. And now these three are always necessary for all Christian

teachers: humiliation, discipline, and love. But the greatest of these

is love. For “the goal of this command is love” (1 Tim. 1:5 cited

in DDC 1.26.27; 1.35.39; 1.40.44; 4.28.61).

41) See Westminster Larger Catechism, Question 157: How is the Word of God to be read? Answer: The holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God, and that he only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence, and attention to the matter and scope of them; with meditation, application, self-denial, and prayer (bolds mine); Question 178-196; Westminster Shorter

Catechism, Q’s and A’s 88, 98-107; The Heidelberg Catechism, Q and A 116; Calvin, Institutio, III.xx.

42) J. P. Migne ed., Patrologia Latina, vols. 40, 669-678 [Augustinus] (Petit-Montrouge: apud J.-P. Migne, 1845).

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Primary Sources

Green, R. P. H. ed. Augustine: De Doctrina Christiana, Oxford Early

Christian Texts. Oxford, UK: Oxford University Press, 1995.

Green, R. P. H. trans. and note. On Christian Teaching. Oxford, UK:

Oxford University Press, 1997.

Hill, Edmund O.P. trans. and notes. Teaching Christianity. Hyde Park, NY:

New City Press, 1995.

Martin, Joseph ed. Augustine, De Doctrina Christiana, Corpus Christianorum,

Series Latina, XXXII. Belgium: Turnhout, 1962.

Migne, J.-P. ed. Patrologia Graeca, vols. 11 and 44. Petit-Montrouge: apud

J.-P. Migne, 1856-8.

. Patrologia Latina, vols. 32-47 (Augustinus). Petit-Montrouge:

apud J.-P. Migne, 1844-55.

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Classic of Western Culture. Notre Dame: University of Notre

Dame Press, 1995.

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Religion in Geschichte und Gegenwart, vol. 1. Tübingen: Mohr

Siebeck, 19984.

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Lombard.” In The Reception of the Church Fathers in the West.

Edited by Irena Backus. Boston and Leiden: Brill, 2001, 113-164.

Brown, Peter. Augustine of Hippo: A Biography. Berkeley: University of

California Press, 2000.

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Augustine in the Middle Ages. Notre Dame and London: University

of Notre Dame Press, 1995.

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Eerdmans, 1999.

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Kim, Yung Han, “On the Spirituality of Saint Augustine.” Journal of

Christian Philosophy 11, no. 2 (2010): 1-54 (in Korean).

Leuenberger, Robert. Zeit in der Zeit: Über das Gebet. Zürich:

Theologischer Verlag, 1988.

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Leviticus, Numbers, Deuteronomy. Downers Grove, Ill.: InterVarsity

Press, 2001.

Lloyd-Jones, David Martyn. Preaching and Preachers. Grand Rapids:

Zondervan, 1972.

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N.Y.: Anchor Books, 1972.

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Boccard, 19584.

O’Donovan, Oliver. The Problem of Self-Love in St. Augustine. New Haven:

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. “The Understanding of Gisbertus Voetius and René Descartes

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. “Is God the Author of Sin?-Jonathan Edwards’ Theodicy.”

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<Abstract>

Augustine's Hermeneutics and Homiletics ill

De doctrina christiana

-Humiliation, Love, Sign, and Discipline-

B.-Hoon Woo

(Calvin Theological Seminary)

TIlls essay attempts to analyze Au¥Ustine's hermeneutics and homiletics in his

De doctrina christiana. I will offer a succinct synopsis of the work and highlight

various points showing Augustine's hermeneutical and homiletical characteristics.

Augustine stresses the importance of humiliation in the study of Scripture. He also

regards the duplex commandment of love in Matthew 22 as the heart of Christian

faith. In Augustine's hermeneutics, sign has an important role. God can

communicate with the believer through the signs of the Scriptures. Thus,

humiliation, love, and the knowledge of signs are an essential hermeneutical

presupposition for a sound interpretation of the Scriptures. Although Augustine

endorses some teaching of the Platonism of his time, he corrects and recasts it

according to a theocentric doctrine of the Bible. Similarly, in a practical discipline,

he modifies the classical theory of oratory in a Christian way. He underscores the

meaning of diligent study of the Bible and prayer as more than mere human

knowledge and oratory skills. As a concluding remark, Augustine encourages the

interpreter and preacher of the Bible to seek a good manner of life and, most of

all, to love God and neighbor.

11 6 II J I ｾ＠ iil ｾ＠ £,f 1 72:

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